This shall be the law of the metzora on the day of his purification. (14:2)
We no longer have the affliction/purification process of tzara’as, spiritual leprosy. This is the consequence of a degraded spiritual condition. Degradation applies at a time and circumstance in which our people are on an elevated moral standing, so that the failing is notice- able in contrast to the spiritual status we are expected to maintain. Since we lost our Bais Hamikdash, and our spirituality plummeted, we have no longer been on the spiritual plateau deserving of such a manifestation. To put it in simple terms, the term “sick” applies to one who is otherwise healthy. Likewise, in spiritual health, one must be spiritually robust in order for the affliction to manifest a contrast.
We find that David Hamelech prayed that one who recites Tehillim be considered as if he were occupied in the laws of negaim and ohalos, spiritual afflictions and areas of spiritual contamination and purity. These are one of the most difficult areas of Torah law. To achieve erudition in the laws of negaim and ohalos demands much toil and devotion to studying the subject. Reciting Tehillim does not seem to be that demanding. How are these two connected?
Horav David M’Tolna zt’l explains that negaim dis- tinguish themselves in the fact that tumah and taharah – rendering of spiritual defilement or purity – are deter- mined by the Kohen and dependent upon his articula- tion of the word “tamei.” Tumah and taharah must be vo- calized by the Kohen. This is the case even if the Kohen was not learned and not fluent in the laws of negaim, and even if the Kohen was not in complete control of his faculties. Even if such a Kohen is asked to render his opinion, the actual pronunciation of “tamei” must be delivered by the Kohen, who might, in such a situation, be clueless to the proceedings. Such a Kohen knows not what he is saying because he is unfamiliar with the law. Yet, his enunciation of the word “tamei” renders the afflicted person a metzora.
This is what David Hamelech requested of Hashem. When a Jew pours out his heart in the recitation of Te- hillim – even if he knows not what he is saying – i.e., he does not understand the profundity of the words that he is reciting – it should be as effective as the Kohen’s elocution of the word “tamei.” Just reading the words of Tehillim with sincerity should be able to arouse Heaven- ly compassion so that whatever decree hangs over us is rescinded. We now have some idea of the sanctity of the “words” of Sefer Tehillim.
HEBREW ACADEMY OF CLEVELAND
